十善業道是菩薩戒的共軌論

Dasakusala-karmani- the Rath the Bodhisattva-sila

釋聖嚴(Sheag-Yen Ven.)

《中華佛學學報》 8期 (1995/07) Pp. 16-41

https://doi.org/10.6986/CHBJ.199507.0016

摘要

五戒與十善，一向被認為是人天善法，而且在別解脫戒中，雖有七眾戒，並以五戒為基本，卻未以十善法列入七眾的別解脫戒。而至於在家與出家共同受持的大乘菩薩戒，雖有大乘經論中集出的菩薩戒本，也有三聚淨戒作菩薩戒的總綱，卻未能將十善法作為菩薩戒的基礎來處理，以致漢傳的大乘菩薩戒，徒具嚴格的受持形式，而缺少易學易持的實用效果。本文基於此一問題的癥結所在，詳細查考大小乘諸經論，介紹說明十善法不僅是人天善法，也是如《大智度論》所說︰「十善為總相戒」，又說︰「十善則攝一切戒」。十善是世間倫理的根本，是佛教七眾別解脫戒的根本，也是菩薩戒的根本。本文從阿含部諸經、阿毘曇部諸論、大乘各期經典、大乘諸論典，以及從印度佛教、漢傳大乘、藏傳大乘諸論師的著述中，找出有關於十善法的內容，雖僅身三、口四及意三的十條，而其涵蓋層面則可淺可深，可狹可廣，並且在凡則凡、在聖則聖、遇小即小、遇大即大，內外道同轍、僧俗眾共軌，世出世間、有佛無佛，都能適用，又易實踐的道德軌範。十善法具有無限的包容性和伸縮性，所以也是極富彈性的菩薩戒法。古代漢傳的大乘佛教諸大師們，對於菩薩戒的觀點，僅採用少數幾部聖典，例如《梵網》、《瓔珞》、《瑜伽》、《地持》等經論，未能廣涉大小乘諸經論，也未將藏傳及南傳的諸聖典中對於菩薩戒的根源及其開展，作廣泛的探討。本文則從對於十善法的研究，發現了漢、藏、巴利三種語系的聖典中，均有脈絡分明的共通性。因此，本文主張︰既然已在大小乘諸聖典中，明確地發現了易受、易行、易持的十善法為最根本的菩薩戒，就該及時調整，把已往以《梵網經》為菩薩戒受持準則的觀念和作法，轉成以十善法配合三聚淨戒為受持菩薩戒準則的觀念和作法，這是回歸佛陀本懷的無上功德。

關鍵字

五戒 ； 十善法 ； 八正道 ； 三聚淨戒 ； 菩薩戒

並列摘要

The panca-sila ( five precepts ) and the dasakusala-karmin ( ten virtues ) have always been thought of as maraly virtuous practicea that lead to human or heavenly rebirth. Even though the pratimoksa-samvara ( precepts for individual-emancipation ) hold the panca- sila ( five precepts ) as their foundation. and include the sila ( precepts ) for all the seven-fold assemblies ( i.e. bhiksu, bhiksuni, sramanera, sramanerika, siksamana, upasaka and upasika ) , they exclude the dasakusala-karmin as a part of the pratimoksa-samvara of the sevev-fold assemblies. Although the Mana yana Bodhisattva-sila, observed by both the laity and left-homers, are compiled from Mahayana sutras and sastras, and hold the tri-vidha-sila ( three collective pure precepts ) as their general axiom, none regard the dasakusala-karmin as their foundation. Because of this, the Chinese Buddhists only carry on the formality of the external strict requirements by adhering to the Bodhisattva-sila and lack the genuine effect of the practical and applicable silla that can be more readily learned and observed. This paper is the detailed research of this issue through the Mahaayaana and Hinayana sutras and sastras and proposes that the dasakusala-karmin is not only a virtuous practice that merely leads to human or heavenly rebirth but according to the Maha parajnaparamita-sastra which states: ＂The dasakusala-karmin embraces all sila＂ and else where it asserts ＂..... the dasakusala-karmin assimilates all sila＂ The das akusala-karmin is not only the basis of secular ethics, but is the foundation of the pratimoksa-samvara for the seven-fold assemiblies and the Bodhisattva-sila. The present paper traces the inherent meaning and the implications of the dasakusala-karmin in the Agamas, Abhdharma-kosa, the various Mahayana sutras and sastras of differant periods and systems, as well as from the various writings of exegete from Indian, Chinese, and Tibetan Buddhst traditions. Evea though the dasakusala-karmin entails three aspects concerning the physical body, four aspects dealing with speech and three of consciousnesses, its different facets of implications can be both shallow and profound; narrow and comprehensive. Moreover, to the ordinary it is profane, to the sages it is holy, it can be both minor and lofty; it's even practiced both by Buddhists and non-Buddhists; it is practiced also by left-homers and laity. Whether (the context in which ) it is worldly or world-transcending, whrther there is a Buddha or not -- the dasakusala-karmin could be applicable and practically consummated within the criteria of ethics and virute. In naturs, the dasaku sala-karmin can be comprehensive and flexible. therefore, the dasakusala-karmin is the ultimate meritorious and most flexible form of Bodhisattva-sila. The view points towards the Bodhisattva-sila of the ancient Chinese Mahayana masters who had always utilized only few scriptures such as the Brahmajala Sutra, 菩薩瓔珞本業經, Yogacarabhumi Sastra, and Bodhisattva-bhumi Sutra. Howerver, they were unable to have access to a wide range of Mahayana and Hinayana sutras and sastras, therteby being incapable of revealing and teacing back the origin of othe Brahmajala Sutra through either Tibetan or Theravadin sources. The studies on the dasakusala-karmin through the Chinese, Tibetan and Pali systems of language sources in this paper reveal not only a clear logical way, but also reveal an mutual connection between them. Therefore, the present paper proposes that both the Mahayana and the Hinayana scriptures clearly reveal a readily accepted, practiced, and accomplished dasakusalakarmin, which can be the axiom foundation of the Bodhisattva-sila Consequently, I propose that the traditional idea and procedure of using the Brahmajala Sutra's Brahmajala Sutra should be replaced by the dasakusala-karmin jointly with the trividha0sila (three collective pure precepts ). This is the unsurpassable merit in returning to the original intention of the Buddha.

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